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96) Rabbi Shimon raised his hands and wept. He said, “Woe unto he who will be at that time, and happy is he who will be and can be present at that time.” “Woe unto he who will be at that time” because when the Creator comes to visit the deer, meaning Divinity, He will look to see who are the ones that are standing with her, He will observe all the deeds of each and every one of those who are with her, and no righteous shall be found. It is written about that, “And I looked, and there was none to help.” At that time, many troubles will come over Israel.
97) “Happy is he who will be and will be present at that time.” This is because one who is in faith at that time will be rewarded with that light of the King’s joy. It is written about that time, “And [I] will refine them as silver is refined, and will try them as gold is tried.”
98) After these troubles awaken upon Israel, all the nations and their kings will seek counsel together against them. They will awaken several evil sentences, unite against them, and trouble after trouble will come, and the last makes the first forgotten. Then the pillar of fire that stands from above downwards will be seen for forty days and all the nations in the world will see it.
99) At that time, the Messiah King will awaken to come out of the Garden of Eden, from the place called “the bird’s nest,” and will appear in the land of the Galilee. And on the day when the Messiah goes out there, the whole world will be angered and all the people in the world will hide in caves and in crevices in stones and they will not know how to be saved. It is written about that time, “And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty, when He arises to shake mightily the earth.”
100) “Before the terror of the Lord” is the angering of the whole world. “And from the glory of His majesty” is the Messiah. “When He arises to shake mightily the earth” is when the Messiah rises and will appear in the land of the Galilee, since this is the first place that was ruined in the Holy Land by Assyria. For this reason, he will appear there before all other places, and from there he will evoke wars upon the entire world.
101) After forty days, when the pillar rises from earth to heaven in the eyes of the whole world and the Messiah has appeared, a star will rise up on the east, blazing in all colors, and seven other stars will surround that star. And they will wage war on it from all sides, three times a day for seventy days, and all the people in the world will see.
102) And that star will make war with them with torches of blazing fire, sparkling in every direction, and it will strike them until it swallows them every single night. And at daytime, it lets them out again. They will make the war before the whole world repeatedly for seventy days. After seventy days, that star will be hidden and the Messiah will be hidden for twelve months, the pillar of fire will return as before, the Messiah will be hidden in it, and that pillar will not be seen.
103) After twelve months, the Messiah will be raised inside that pillar into the firmament, where he will receive strength and the crown of kingship. And when he descends to the earth, that pillar of fire will be seen again as before, in the eyes of the whole world. Afterwards, the Messiah will appear and many nations will gather unto him, and he will make wars throughout the world. At that time, the Creator will awaken all the peoples of the world with His might, the Messiah King will be known throughout the world, and all the kings in the world will awaken and unite to wage war against him.
104) Several rulers in Israel will revert and return to the gentiles and will come with them to wage war against the Messiah King. Then, the whole world will darken for fifteen days and many from the people of Israel will die in that darkness. This is why it is written, “For, behold, darkness shall cover the earth.”
105) “If you happen to come upon a bird’s nest along the way.” This verse is one of the hidden Mitzvot [commandments] of the Torah, and contains hidden secrets of the Torah in the thirty-two paths of the Torah.
106) When the Messiah King awakens, several signs and other miracles will awaken in the world. There is a hidden and unknown place in the lower Garden of Eden, which is embroidered with several colors. And a thousand lovely palaces are concealed within it, with no one to enter them but the Messiah, who always stands in the Garden of Eden.
107) The whole garden is surrounded by many Merkavot [chariots/structures] of the righteous and the Messiah stands over them and over several armies and camps of souls of the righteous that are there. In the beginnings of months, on good days, and Sabbaths the Messiah enters that place where a thousand palaces are hidden, to entertain in all those palaces.
108) And at the very inside of those thousand hidden palaces is one concealed and hidden place, which is not known at all. It is called, “Eden.” No one can attain it, and the Messiah is concealed outside, around that place, until a place called, “a bird’s nest” appears to him. This is a place where the bird that awakens in the Garden of Eden each day declares.
There are three Hochmot [plural of Hochma]:
- Upper Hochma de Ohr Yashar. This Hochma has been concealed since the six days of creation, and is therefore completely unknown and unattainable, even for the Messiah. It says about it here that there is one, concealed and hidden place that is completely unknown, and it is called “Eden.” And there is no one who can attain it and the Messiah is concealed outside, around that place.
- Bina that returned and became Hochma. All the Mochin extend from this Hochma, but there is no attainment in her for herself, except for the Messiah. It says about it here that there is one place, hidden and concealed, that is not known. It is embroidered with several colors and a thousand lovely palaces are hidden in it, and there is no one to enter them except the Messiah.
- Hochma in Malchut. Only this Hochma is attained by the greatest righteous in the world, and only by the inclusion of the three lines in it. The left line in it, which is the root of all the Hochma in it, is called “A bird’s nest.” A bird is the name of the Hochma in Malchut. A nest is the place from which the Hochma appears. It says about it here, “Until a place called ‘a bird’s nest’ appears to him. This is a place where the bird that awakens in the Garden of Eden each day declares.” Bestowal of Hochma particularly is called a “herald,” and not “speech” due to the Dinim that extend from her. This is so because Hochma appears only by a sentence, and when it clothes in Hassadim, the Hochma appears to the righteous in the Garden of Eden each day.
109) In that place, called “a bird’s nest,” embroidered in a garment, called “the queen’s precious garment,” are all the forms of all the peoples that have gathered against Israel to harm them. The Messiah enters that place and raises his eyes. He sees the patriarchs who entered God’s destroyed house until he sees Rachel with a tear on her cheek and the Creator comforting her, but she does not wish to be comforted, as it is written, “She refuses to be comforted for her children.” Then the Messiah raises his voice and cries, the whole of the Garden of Eden shakes, and all the righteous that are there wail and cry with him.
110) He wailed and cried once more, and the firmament over the garden shook up along with fifteen million camps of high angels until the Messiah reached the high throne. Then the Creator hints to that bird and it enters its nest, sits with the Messiah, declares what it declares, and what awakens, awakens.
There are two kinds of voices. 1) From the Masach de Malchut that is unmitigated in Bina. It was written that the Messiah raised his voice and wept. And since he is from the quality of Din, he says that the whole of the Garden of Eden will shake, even the right line of the Garden of Eden. 2) When the Masach of Malchut is already mitigated in Bina, the new Sium [ending] of Tzimtzum Bet [second restriction], called “firmament,” comes out. This is the second weeping, when not the whole garden was shaken, but only the left line and the left half of the middle line, called “fifteen million.” They are called “one thousand” because they are Hochma, and “ten thousand” because they are clothed in Hassadim.
And at that time, the Messiah rises to the high throne, to Bina, and the Creator hints to that bird, meaning extends illumination of Hochma to it. Then the bird, meaning the Mochin de Hochma, returns to its nest and sits with the Messiah, to bestow Hochma upon him. And then it declares what it declares, to extend the Hochma in the voice of Bina, and what awakens, awakens, meaning the Mochin de Hochma awakens.
111) Finally, from within that holy throne, Bina, called “three times,” meaning the three lines one at a time, that bird’s nest and the Messiah all rise up to Bina. The Creator swears them to remove the evil kingship from the world through the Messiah, avenge the revenge of Israel, and extend all the good that the Creator will do to His people. And that bird’s nest and the Messiah return to the places and the Messiah is hidden in the bird’s nest as before.
Thus far, The Book of Zohar explained the meaning of Messiah at the time of exile. It says that his root is from around Eden, where it was initially concealed. When the worlds and the bird’s nest—Malchut in the form of Hochma and sentence—were erected, the Messiah was concealed in it. On Sabbaths and on good days, the Messiah rises with the bird’s nest to Bina and they receive three lines of Bina.
Henceforth, it begins to clarify the order of appearance of the Messiah when he comes to redeem Israel. This is so because he is unfit to redeem Israel before he extends the GAR de GAR—called Neshama, Haya, Yechida—that are missing in the bird’s nest and are missing in himself. And because Israel are unfit for redemption, every time he extends the left line, harsh and bitter Dinim are drawn into the world, since there is no such light that does not extend in three lines.
Now it begins to explain the order of the disclosure of light of Neshama from GAR de GAR. From item 115 onwards it explains the order of the disclosure of the light of Haya, and from item 121 onwards, the order of disclosure of light of Yechida. Subsequently, it explains the order of the revelation of the Messiah to the lower ones.
112) When the Creator awakens to correct the worlds, the letters of the name will shine in completeness. Yod, meaning Hochma, will shine in the Hey, which is Bina. Vav, meaning Tifferet, will shine in the bottom Hey, which is Malchut. Then the Yod–Hey will be in one wholeness with the Vav–Hey. In other words, one terrible star will awaken. This is Tifferet, which is called “terrible,” in its Masach de Hirik. “In the middle of the firmament,” since it is the middle line, “in crimson,” as it contains all the colors, it also contains all three lines. “Blazing and glittering in the day,” in light of Hassadim, called “day.” “In the eyes of the whole world” means in the light of Hochma, too, which is called “eyes.”
113) “And one blaze will rise from the north side, from the left line.” This means that when he extends the Hochma from above downwards, his light becomes a blaze of fire. “In the firmament, and they stand opposite from each other forty days,” since the flame, which is from the left line, separates itself from each of the HB TM in the middle line. And each of them consists of ten Sefirot, thus they are forty. “And all the people in the world will startle at the end of the forty days” in the final count, in Malchut de Malchut.
“The star and the blaze will make war before the eyes of everyone, and the blaze will spread in the burning of fire within the firmament from the north side.” This means that it will spread to extend Hochma from the left line in Malchut de Malchut, too, which has not yet been mitigated with the quality of Rachamim, from which the middle line, which is the star, receives the Masach for its point of Hirik. It follows that it contemplates swallowing the star altogether, meaning to revoke its screen and to cancel the middle line. And several rulers, kings, nations, and peoples will be startled by the strengthening of the flame.
114) Then a star will rise on the south side, which is the right line and the light of Hesed, and Hassadim will shine once more in the world. By that, it will rule over the flame and the flame will gradually be swallowed in the firmament in the face of the star until it is not seen at all. Then the star will create paths in the firmament in twelve boundaries, meaning it will mitigate the Masach with the quality of Rachamim, called “path.”
And when the three lines in it are included in each of the HB TM, three times four is twelve paths. And these lights will stand in the firmament for twelve days because even the Malchut herself shines only in the three lines, HGT. But the Malchut in her does not shine; hence, they are only twelve lights. And this completes the Messiah with Neshama de GAR.
115) After twelve days, when it wishes to extend their illumination into Malchut, all the people in the world will startle from the quality of Din in Malchut and the sun will darken at midday, as it darkened on the day when the Temple was ruined, until heaven and earth were invisible. And a voice will awaken in a thunder and sparks from the quality of Din in the Malchut, the earth will shake from that voice, and several armies and camps will die because of it.
116) And that day, meaning Malchut, will cause the awakening in the great city of Rome, which is Bina de Klipot—a flame of fire from the Din of the left in that voice that will awaken throughout the world from the Din in Malchut. These two kinds of Dinim will join together and burn many towers and many palaces. Then several towers and several rulers and ministers will fall on that day. And all of them, all the Dinim, will gather unto her to do harm, and all the people in the world will not be able to be saved. And all that is a preparation for the completion of the Messiah in the light of Haya de GAR, as it is known that Achoraim [posterior] precede the Panim [anterior].
117) “From that day and for twelve months” means until the illumination of the twelve boundaries is corrected in Malchut, too, since in ZA they are called “twelve days,” and in Malchut they are called “twelve months.” All the kings will seek counsel and declare several decrees and several destructions against Israel, and they will succeed in them. Happy is he who is there in the days of the Messiah; happy is he who will not be there, for he will be saved from those Dinim and the entire world will be in great bewilderment.
118) At the end of the twelve months, after the twelve lights in Malchut are corrected, a tribe will rise out of Israel. This is the Messiah King, who will awaken within the Garden of Eden and all the righteous will crown him there and gird him with arms in letters written on the Kli [vessel] of the Holy Name.
119) And a voice will explode in the branches of the trees in the garden and will call aloud and say, “Awaken, you High Holy Ones, arise from before the Messiah, it is the time for a woman to bond with her husband,” meaning Tifferet and Malchut. Her husband, Tifferet, wishes to avenge the world for her and to raise her and shake her from the dust.
120) Then they will all rise and gird him with his arms as before—Abraham on his right, Isaac on his left, Jacob before him, and Moses, the loyal shepherd, above all those righteous, walking and dancing in the Garden of Eden. This completes the Messiah in the light of Haya de GAR.
121) When the Messiah is erected through the righteous in the Garden of Eden, he will enter the place of the bird’s nest as before, and see there the form of the ruin of the Temple and all the righteous that were killed in it. Then he will take ten garments from there, which are called “ten garments of envy,” and will be hidden there for forty days, unrevealed at all.
122) After forty days, a voice will awaken and will call from the high throne, Bina, unto the bird’s nest with the Messiah King who was hidden in it. Then he will be lifted up and the Creator will see the Messiah King clothed in attire of vengeance and girding his arms. And He will take him and kiss him on his head.
123) Then 390 firmaments will tremble and the Creator will hint to one of those firmaments, which has been concealed since the six days of creation, and He will take out a single Keter from one palace in that firmament, carved and engraved with the Holy Names. This was the crown in which the Creator was crowned when Israel crossed the sea to receive vengeance from all the horsemen and carriages of Pharaoh, and he crowned the Messiah King with that crown.
The Masach that is mitigated in Bina is called “firmament.” Since it extends from Bina, it contains four discernments HB TM, in each of which are 100 Sefirot. However, since Malchut lacks them, there are only 390 firmaments in them, and ten firmaments in Malchut were hidden since the six days of creation, meaning since the time when the correction of Tzimtzum Bet [second restriction] was established.
“At that time, 390 firmaments shake,” since the correction has reached Malchut of the quality of Din and they fear the Dinim of Malchut.
The Creator hints to one of those firmaments that has been concealed since the six days of creation, the firmament of Malchut of the quality of Din, which has been concealed since the six days of creation. And He takes out one Keter from a palace in that firmament, since the absence of Malchut in the Kelim induces a lack of light of Keter in the lights. And now that Malchut has been corrected, the light of Keter has returned to the firmament.
At the time of the crossing of the Red Sea, when the Creator wished to sink the Klipa of Egypt so that Israel would never see them again, the Creator crowned Himself with that Malchut of the quality of Din. And now that this Malchut has been corrected and the light of Keter within her has appeared, the Creator took her and crowned the Messiah King with that crown. This completes the Messiah King with the light of Yechida de GAR, but only in VAK de Yechida.
124) When the Messiah was crowned and corrected with all those corrections, the Creator took him and kissed him as before. “Who saw” means the holy Merkavot [structures] and camps of upper angels surrounding him and giving him presents and many delights, and he will be crowned with all of them.
125) He entered there in one palace and saw all the upper angels, called “Them that mourn in Zion.” They weep for the ruin of the Temple; they always weep and give it a red garment of kingship, to take vengeance. Then the Creator hides him in that bird’s nest and he is hidden there for thirty days, which is a preparation for reception of GAR de Yechida.
126) After thirty days, when that bird’s nest vanishes, he descends crowned in all the corrections from above and from below, and several holy camps surrounding him. And the whole world will see a single light hanging from the firmament unto the earth. And it will stand for seven days, which is HGT NHYM in Malchut, which shines even in Malchut within Malchut. And all the people in the world will wonder and be alarmed, and will not know at all except for those sages who know these secrets, happy are they.
127) And for all those seven days, he will be crowned in the land, in Malchut, in that bird’s nest, as it is written, “If you happen to come upon a bird’s nest along the way,” which concerns the Messiah King, who is crowned with a bird’s nest in the place of Rachel’s burial, at the crossroads. And since the Messiah is crowned with the light of Malchut de Malchut, which is worthy of gathering the exiles, he will therefore tell her that and comfort her. And then she will receive comfort, where before it was said “She refuses to be comforted for her children, because they are not.” And she will rise and kiss the Messiah.
128) Subsequently, a light will rise from Rachel’s grave and will be in the city of trees, which is Jericho. This is why “In each tree” is Jericho, which is the city of palms, which Joshua could not entirely correct. This is why he said, “Cursed be the man before the Lord, who rises up and builds this city,” since it extends from the quality of Din in Malchut de Malchut. And now the Messiah will correct it in the light of the seven days or on the earth, which is Jerusalem, the externality of Malchut, and he will be hidden in the light, in the bird’s nest, for twelve months.
129) After twelve months, that light will be upright between heaven and earth, and will be in the land of the Galilee, where Israel’s exile, the exile of Assyria began. There the Messiah will appear from that light of the bird’s nest and will return to his place. And on that day, the whole earth will shake as before, from the end of the heaven to its end, and everyone will see that the Messiah King had appeared in the land of the Galilee.
130) And all those who engaged in Torah, who are called “sons,” will gather unto him. They are few in the world, but through them that are children in the study, the Messiah’s strength will grow. This is the meaning of the word “young” in the verse. And if we do not find them that nurse, who sit in their mothers’ bosom and nurse, as it is written, “Them that are weaned from the milk, them that are drawn from the breast,” meaning or eggs, as in the verse, since for these, Divinity is in exile with Israel.
131) This is so because few are the sages who are called “sons” at that time. And the mother sits on the young or the eggs, “And the mother sitting on the young or on the eggs, you shall not take the mother with the young,” since then there are no sons. This is why “You shall not take the mother,” Divinity. And the Messiah will detain up to another twelve months, and then her husband, ZA, will come and raise her from the dust, as it is written, “I will raise up the fallen tabernacle of David.”
132) On that day the Messiah King will begin to gather the exile from the end of the world to the end of the world, as it is written, “If any of you are dispersed in the outermost parts of heaven.” From that day, the Creator will do for Israel all the signs, miracles, and mighty deeds that He had done in Egypt, as it is written, “As in the days when you came out from the land of Egypt, I will show him wonders.”
133) You will find all those things in the thirty-two paths of wisdom of the Holy Name. And as long as these miracles do not awaken in the world, the Holy Name will not be completed and the love will not awaken, as it is written, “I adjure you, O daughters of Jerusalem, by the gazelles.” “By the gazelles” is the Messiah King, who is called Tzevaot [gazelles/armies/hosts]. “Or by the hinds of the field” are the rest of the armies and camps below. “That you do not awaken or stir up love” is the right hand of the Creator, the Sefira of Hesed, called “love.” “Until she pleases,” meaning she who lies in the dust, Divinity that is in exile, for the king to desire her. Righteous will be the one who is rewarded with that generation. He will be righteous in this world and righteous in the next world.
136) I have commented regarding the letters of the Holy Name in His—the Creator’s—awakening toward His sons. But now I can disclose what no other man has been permitted to disclose, but the merit of this generation will sustain the world until the arrival of the Messiah King. Woe unto one who will rise then. Who can endure what I see in the prolonging of the exile?
137) “O Lord our God, other lords beside You have had dominion over us; but by You only do we mention Your name.” This verse holds a sublime secret in faith. “O Lord our God” is the beginning of the high secrets, Hochma and Bina, from which all the light emerges to illuminate all the candles. This means that all the Mochin de ZON and BYA emerge from these HB, which are called “The Lord our God.” And upon that depends all the faith, Nukva, as it is written, “The Lord God fashioned,” which are HB, “The rib,” meaning the Nukva, called “faith.”
138) “Other lords beside You have had dominion over us,” since there is no one to rule over the people of Israel but that upper name, “the Lord our God,” and now in exile the other side rules over it.
139) “By You only do we mention Your name.” The Holy Name, Nukva, is the sum of all twenty-two letters. This is why she is called Et [Aleph–Tav], implying the twenty-two letters from Aleph to Tav. And the assembly of Israel, Nukva, is blessed only by that name, You, ZA, which contains within him twenty-two letters, too, such as the number Bet–Chaf [numeric value—22, and forming the word “You” in Hebrew]. It is written about that, “To whom You swore by Yourself,” and, “By You shall Israel bless.” “For by You I can run upon a troop.”
All these imply to ZA, and when there was wholeness, ZA and Nukva were not separated from each other. It is forbidden to separate them from each other—a woman from her husband—neither in thought nor in mention, so as to not display separation. But now, in exile, there is separation because out of the troubles that come upon us each time, we create separation, mentioning the name of the Nukva apart from her husband, ZA, since she lies in the dust.
The world is always led by the Nukva. When she is connected with her husband, ZA, she has all the pleasure and all the bounty to bestow upon the world. At that time, it is considered that the lower ones that are worthy of that abundance cause the Zivug of Nukva with ZA, her husband. But in the exile, when the lower ones are not worthy of the great abundance, but receive trouble and harsh torments from Nukva’s leadership, it is considered that we lower ones cause separation between ZA and Nukva, the Nukva is alone, outside of ZA, and she is lying in the dust. This is so because without Zivug with him, all the harsh Dinim are drawn out to the world, and for this reason she is lowly and degraded to dust. It is written, “By You only do we mention Your name.” Your name, the Nukva, will be connected to You, ZA, and then all the wholeness and bounty will be in the world.
140) When the Nukva is without her husband, it is considered that we mention this name separately because we are far from You and have caused others to rule over us. And Your name, the Nukva, is separated from the name in You, ZA. This is during the exile.
141) The first exile was from the First Temple, and the First Temple was the first Hey of HaVaYaH, Bina. Corresponding to her seventy years, which are ZAT, HGT, NHYM, the exile of the First Temple was seventy years, where each Sefira contains ten, making them seventy.
And the mother, GAR de Bina, does not sit on those seventy years. They were separated from the upper name, the first Hey de HaVaYaH. And then the Yod de HaVaYaH, the upper one of Bina, departed upwards to Ein Sof [infinity]. And the First, High Temple, the Holy One, Bina, is not a fountain of living water because her source, Yod de HaVaYaH, meaning Hochma, departed.
142) The first Hey de HaVaYaH is seventy years in exile because she is called “seven years,” as it is written, “So he was seven years in building it.” Do you say about the First Temple—the first Hey—that the kingdom of Babylon was ruling above in the seventy years, which are Bina? Certainly not. Rather, when the Temple was standing, the light and the springing of the upper Ima was shining and descending. When Israel sinned, the Temple was ruined and the kingdom of Babylon ruled, that light was covered and darkened and the holy lower ones did not shine.
143) And since the lower ones were not shining because of the reign of the kingdom of Babylon, that light of Bina departed and that high fountain that sprung to the Bina, which is Yod de HaVaYaH, Hochma, departed upwards in Ein Sof. Then those seventy years of Bina did not shine because of that illumination of the Yod that avoided shining to the Hey. This was certainly Bina’s seventy-year exile, the First Temple.
144) When Babylon’s government was removed and the bottom Hey de HaVaYaH began to shine, not all of Israel returned to be purified, to be completely virtuous as before. Rather, only a few returned from the exile in Babylon to the land of Israel. And since it was incomplete, the upper Yod de HaVaYaH did not descend to shine as much as it shone previously, but only bit by bit and without order, since Israel were not properly pure as before. Hence, the upper spring, the Yod de HaVaYaH, did not spring and did not shine, but rather returned to slightly shine out of the stressing of the name.
145) This is why many wars provoked Israel until the darkness covers the earth and the bottom Hey, Nukva, was darkened and fell to the earth. And the upper spring, the Yod de HaVaYaH, departed as before because Malchut, which is red, grew stronger and Israel reverted to their evil ways.
146) This is why the bottom Hey, the Second Temple, was ruined. All twelve tribes of the bottom Hey are as the number of the camps of Israel, which are the twelve tribes of the Lord. They are in the exile of the kingdom of Edom. And the high spring, Vav de HaVaYaH, ZA, departed the spring that bestows upon it from Yesod de ZA, as it is written, “The righteous perishes.” This is the foundation that that springing of the upper source had lost, for it was leaking and pulling from above.
147) Then there was separation in the Creator, the Second Temple, when she separated from the Vav de HaVaYaH, ZA, and came to the exile in Edom, in all those twelve tribes and camps of Israel. The twelve tribes amount to a great number. And because the Hey was in all this number, the exile stretched over a long time.
148) The secret of secrets is given to those who are wise at heart. The ten tribes are a thousand years; two tribes are two hundred years, since the twelve lights of the Nukva, called tribes, extend from Bina, whose Sefirot are hundreds, hence they are twelve hundreds.
“She weeps bitterly in the night and her tears are on her cheeks.” At the end of the twelve tribes of the exile, the end of the twelve hundred, the night will darken on Israel until the Vav awakens at the time of sixty-six years. This is so because the full Vav, as it is pronounced, is Vav [written with two Vavs]. The first Vav is Tifferet, whose Sefirot are tens, and they are sixty. The second Vav is Yesod, whose Sefirot are units, and they are six. This is why the Vav de HaVaYaH is sixty-six.
149) At the end of the twelve tribes, which are the twelve hundred years of exile, and at the end of the sixty-six years in the darkness of night, which is the exile, “Then will I remember My covenant with Jacob,” who is Tifferet. This is the awakening of the letter Vav, Tifferet, the Vav de HaVaYaH, the Nefesh, the interior of the house of Jacob, the Nukva, called “the house of Jacob.”
This is, “All the souls belonging to Jacob that came into Egypt … sixty-six.” Meaning the Vav, the Nefesh of the Second Temple, the bottom Hey, and this Vav is the sixty-six. Sixty is for the awakening of Jacob, Tifferet, and six is for the awakening Joseph, Yesod. Hence, in full, it is Vav [with two Vavs], implying Tifferet and Yesod, which are two that are united as one, since Yesod and Tifferet are considered one. And this is why they are implied in the two Vavs in the filling of Vav, which are one letter.
150) From then on the Creator will awaken the miracles and signs, and the troubles will awaken upon Israel. Then it was said, “And also My covenant with Isaac,” since Isaac is Gevura and Din. Afterwards, the Messiah King wages wars throughout the world on the right-hand-side of the Creator, which is Hesed, as it is written, “Your right hand, O Lord, glorious in power.” At that time, it will be said, “And also My covenant with Abraham will I remember,” since Abraham is Hesed. Then, “And I will remember the land” is the bottom Hey de HaVaYaH, the Nukva, called “land.” At that time, it is written, “And the Lord shall be King over all the earth.”
151) At the end of sixty-six other years, which are 132 years, together with the sixty-six, the letters in the Holy Name will be seen, engraved in the completeness of the sixty-six, above in Tifferet and below in Nukva, as it should be. This is the upper and lower Hey that is found in the fullness of the bottom Hey. It is like the Vav in the full Vav: the upper Vav gives sixty to the upper Hey, and the bottom Vav gives six to the bottom Hey.
All those paths, which are thirty-two years of the 132, are included in the letter Vav–Hey, Vav–Hey. The first Vav–Hey is two times sixty, and the second Vav–Hey is two times six. Together they are 132. Thus, the number thirty-two in them implies the perfection of the 132, during which there was the preparation to receive thirty-two paths of Hochma from the Yod de HaVaYaH.
152) Those 132 that were completed in Tifferet and Nukva, which are Vav–Hey de HaVaYaH, need to shine in Hochma and Bina, too, which are Yod–Hey de HaVaYaH. Hence, at the end of the other thirty-two years that were completed in Tifferet and Nukva, the words, “That it might take hold of the ends of the earth, and the wicked be shaken out of it” will come true and the holy land will be purified. Then the Creator will revive the dead in the holy land and they will rise camps upon camps in the land of the Galilee.
153) Then the blockade in the upper spring of HaVaYaH will be corrected, meaning the letter Yod, Hochma, and the thirty-two paths in Hochma will be whole, bestowing below, and all the letters of the Holy Name, Yod–Hey–Vav–Hey will be in wholeness.
154) Until the time when it pours and draws out the upper spring, the Yod in the connection of the letters Hey–Vav, which are Bina and Tifferet, is inside the bottom Hey of HaVaYaH, the Nukva. This completes 144 other years, which are a third 132 with twelve tribes in the Nukva, which add up to 144 years. And the rest of the dead in the rest of the lands shall rise, meaning the dead abroad.
155) All this will be in the number Het–Tav , which are twice 132, and 144, which together make up 408. Then the world will be settled and perfumed and the other side will pass away from the world. And the bottom Hey, the Nukva, will be filled from the upper spring, the Yod de HaVaYaH, Hochma, and will be crowned and shine in full, as it is written, “And the light of the moon shall be as the light of the sun.”
156) Until it is a Sabbath for the Lord, to gather souls in the pleasure of holiness, to extend sublime souls in the upper Zivug in the whole of the seventh millennium, which is entirely Sabbath. This is the awakening of the holy spirits of the people of Israel to clothe after the Sabbath, after the seventh millennium, in other holy bodies, to be called “holy,” as it is written, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy.’”
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